Brahmā’s Mānasa-putras in the Vāyu Purāṇa
The mānasa-putras of Brahmā are his “mind-born sons”: great ṛṣis (seers) born from Brahmā’s will rather than from a mother. The Vāyu Mahā Purāṇa gives its own special account of how eight of them were born again in the Vaivasvata Manvantara, the present age of Manu (a manvantara is the long period ruled by one Manu). The eight are Bhṛgu, Aṅgirasa, Marīci, Kratu, Atri, Pulastya, Pulaha and Vasiṣṭha.
Earlier, in the Svāyambhuva Manvantara, they had been the Saptarṣis (the seven great ṛṣis) of that age. After a curse of Śiva drove them from Tapoloka, they gathered in Janaloka and decided to be born again as Brahmā’s mind-born sons in the new manvantara. They were reborn through Brahmā’s holy yajña (fire offering): each ṛṣi came forth from the flames or embers as Brahmā made his offerings. The text states Bhagavān Śiva’s personal link to Bhṛgu, and Agni’s link to Aṅgirasa. This account explains how all the great ṛṣi families, such as the Bhārgavas, Āṅgirasas and Mārīcas, came to exist in the present age of the world.
The Earlier Life of the Saptarṣis
In the Svāyambhuva Manvantara, these eight great ṛṣis were the Saptarṣis of that age. When the Cākṣuṣa Manvantara ended and the Vaivasvata Manvantara was about to begin, they had been driven from Tapoloka by a curse of Śiva. (This passage does not describe the curse itself.) Since they could not reach Tapoloka, they went down to Janaloka. There, at the time of a great Vāruṇa ritual (kratu), they decided among themselves:
“In the Cākṣuṣa Manvantara we were all reborn as Brahmā’s mānasa-sons. The same shall bring good fortune again. We shall be reborn as his sons.”
They then left Janaloka and went to the realm of the new manvantara.
Brahmā’s Yajña and the Birth of the Ṛṣis
Brahmā performed a vast holy yajña. All the devatās came to it. All the parts of the yajña (yajña-aṅgas) appeared in bodily form. All the Sāmans and Yajuses, and the Ṛgveda with its padakrama (method of recitation), became visible and full of light. The four Vedas blazed in their full form. Into this powerful yajña fire, Brahmā made his offerings: his śukra (vital seed) was poured into the fire as ājya (ghee) with the sruc and sruva (sacrificial ladles).
The eight ṛṣis were born from these offerings, one after another:
- Bhṛgu blazed out of the flame (jvāla) itself as the fire burst open. Brahmā called out, “You are Bhṛgu!” The name comes from the root bhraj, “to blaze”. Bhagavān Śiva was present and had wished for a son. He declared: “O Brahmā! Born for me, who wished for a son, this Bhṛgu-deva has appeared. He is my son.” Brahmā agreed. So the Bhṛgus are Śiva’s descendants through Brahmā’s yajña, and Bhṛgu is at the same time the son of Brahmā and the son of Śiva.
- Aṅgirasa was born from the embers (aṅgāra) of the fire. Agni, the holy fire, said to Brahmā: “I received your seed; let this second one be my son.” Brahmā agreed. So the Aṅgirasas belong to the line of Agni (Āgneya). The Vāyu Purāṇa confirms: “Aṅgirasas are of Agni” (Āgneya iti).
- Marīci was born from the rays (marīci) of the fire. His name comes from this shining origin.
- Kratu was born from the yajña-kratu, the intention of the rite itself. His name is the very name of the ritual.
- Atri‘s name is explained as “I am the third” (ahaṃ tṛtīyaḥ, shortened to Atri), because he was the third, or “one who crosses over” (ati-tri).
- Pulastya was born with sharp, bristling hair (niśita keśa), and so was named Pulastya.
- Pulaha was born with long, flowing hair, and so was named Pulaha (pulat, “long”).
- Vasiṣṭha was born from the middle of wealth (vasu-madhya), or from the substance called Vasumat. Those who know Brahman say he dwells in the middle of wealth, and so he is Vasiṣṭha.
Why Śiva’s Role Matters
The Vāyu Mahā Purāṇa gives Bhagavān Śiva a founding role in the origin of the Bhārgava line (the family of Bhṛgu). Śiva was himself performing a yajña in the hope of a son. He was putrakāma (wishing for a son) and dīkṣita (formally initiated for the rite). He claimed Bhṛgu as his son the moment Bhṛgu came out of the fire, and Brahmā’s agreement made this final. So the Bhṛgus are both Brahmā’s mind-born sons and sons of Śiva. This fits the wider Śaiva outlook of the Vāyu Purāṇa, which places Śiva at the top of the order of the universe and traces key family lines back to his grace.
The Other Prajāpatis
Besides the eight mind-born sons, the same chapter lists other groups of Prajāpatis (progenitors, “lords of creatures”) who were born from different parts of Brahmā’s act of creation:
- Kardama, Kaśyapa, Śeṣa, Vikrānta, Suśrava, Bahuputra, Kuma-Vivasvanta, Śuciśrava, Pracetasa, Ariṣṭanemi and Bahula: other Prajāpatis with roles in creation
- Vālakhilyas: ṛṣis only as tall as a blade of darbha grass, as swift as the mind, called sārvabhaumāḥ (rulers of all), born in the great yajña
- Vaikhānasas: a group of ascetic munis who live in bhūti (sacred ash) and are devoted to tapas (austerity) and the Vedas
- Aśvins: born from Brahmā’s senses (indriya) in beautiful forms, as janamākṣaraja beings, described as pure and born from the eyes
Sources
- Vāyu Mahā Purāṇa, Uttarārdha, Chapter 4